The Upanishads, Part I — SBE Vol. 1 (trans. F. Max Müller, 1879)
English·1879–1910·trans. Georg Bühler & James Legge·271 passages
The text · part 11 of 13
15. Speech if uttered in a whisper is breath, if spoken aloud, it is body. Therefore (if whispered) it is almost hidden, for what is incorporeal is almost hidden, and breath is incorporeal. But if spoken aloud, it is body, and therefore it is perceptible, for body is perceptible.
SEVENTH KHAwpa.
1. This (nishkevalya-sastra) becomes perfect as a thousand of Brzhatts. It is glory (the glorious Brahman, not the absolute Brahman), it is Indra. Indra is the lord of all beings. He who thus knows Indra as the lord of all beings, departs from this world by loosening the bonds of life!—so said Mahidasa Aitareya. Having departed he becomes Indra (or Hirazyagarbha) and shines in those worlds *.
1 The commentator explains visrasé by ‘merging his manhood in the identity with all,’ and doing this while still alive. Visras is the gradual loosening of the body, the decay of old age, but here it has the meaning of vairagya rather, the shaking off of all that ties the Self to this body-or this life.
* The fourteen worlds in the egg of Brahman. Comm. Some hold that he who enters on this path, and becomes deity, does not
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2. And with regard to this they say: ‘If a man obtains the other world in this form (by meditating on the prdza, breath, which is the uktha, the hymn of the mahavrata), then in what form does he obtain this world! ?’ .
3. Here the blood of the woman is a form of Agni (fire); therefore no one should despise it. And the seed of the man is a form of Aditya (sun); therefore no one should despise it. This self (the woman) gives her self (skin, blood, and flesh) to that self (fat, bone, and marrow), and that self (man) gives his self (fat, bone, and marrow) to this self (skin, blood, and flesh). Thus * these two grow together. In this form (belonging to the woman and to fire) he goes to that world (belonging to the man and the sun), and in that form (belonging to man and the sun) he goes to this world (belonging to the woman and to fire’),
EicHtH KuHawpa.
1. Here (with regard to obtaining Hiranyagarbha) there are these Slokas :
arrive at final liberation. Others, however, show that this identification with the uktha, and through it with the prama (breath) and Hiranyagarbha, is provisional only, and intended to prepare the mind of the worshipper for the reception of the highest knowledge of Brahman.
' The last line on page 246 should, I think, be the penultimate line of page 247.
* The body consists of six elements, and is hence called sh&skausika, Of these, three having a white appearance (fat, bone, and marrow), come from the sun and from man; three having a red appearance, come from fire and from the woman.
* It is well therefore to shake off this body, and by meditating on the uktha to obtain identity with Hiranyagarbha. Comm.
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* It is well therefore to shake off this body, and by meditating on the uktha to obtain identity with Hiranyagarbha. Comm.
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2. The fivefold body into which the indestructible (praza, breath) enters, that body which the harnessed horses (the senses) draw about, that body where the true of the true (the highest Brahman) follows after, in that body (of the worshipper) all gods! become one. ;
3. That body into which goes the indestructible (the breath) which we have joined (in meditation), proceeding from the indestructible (the highest Brahman), that body which the harnessed horses (the senses) draw about, that body where the true of the true follows after, in that body all gods become one.
4. After separating themselves from the Yes and No of language, and of all that is hard and cruel, poets have discovered (what they sought for); dependent on names they rejoiced in what had been revealed *,
5. That in which the poets rejoiced (the revealed nature of praza, breath), in it the gods exist all joined together. Having driven away evil by means of that Brahman (which is hidden in prama), the enlightened man goes to the Svarga world (becomes one with Hirazyagarbha 8, the universal spirit).
6. No one wishing to describe him (praza, breath) by speech, describes him by calling him ‘woman,’ ‘neither woman nor man,’ or ‘man’ (all such names applying only to the material body, and not to praza or breath).
1 The worshipper identifies himself by meditation with praza, breath, which comprehends all gods. These gods (Agni and the rest) appear in the forms of speech, &c. Comm.
* The pr4va, breath, and their identity with it through meditation or worship. Comm.
* Sarvahamménf hiranyagarbha iti srutek. Comm.
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7. Brahman (as hidden beneath prama) is called the A; and the I (ego) is gone there (the worshipper should know that he is uktha and prdma).
8. This becomes perfect as a thousand of Brzhatt verses, and of that hymn, perfect with a thousand Brzhatt verses, there are 36,000 syllables. So many are also the thousands of days of human life. By means of the syllable of life (the a) alone (which is contained in that thousand of hymns) does a man obtain the day of life (the mah4vrata day, which completes the number of the days in the Gavamayana sacrifice), and by means of the day of life (he obtains) the syllable of life.
9. Now there is a chariot of the god (prama) destroying all desires (for the worlds of Indra, the moon, the earth, all of which lie below the place of Hirasyagarbha). Its front part (the point of the two shafts of the carriage where the yoke is fastened) is speech, its wheels the ears, the horses the eyes, the driver the mind. Praza (breath) mounts that chariot (and on it, i.e. by means of meditating on Praza, he reaches Hiranyagarbha).
10. This has been said by a Atshi(Rv. X, 39,12):—
Praza (breath) mounts that chariot (and on it, i.e. by means of meditating on Praza, he reaches Hiranyagarbha).
10. This has been said by a Atshi(Rv. X, 39,12):—
11. ‘Come hither on that which is quicker than mind,’ and (Rv. VIII, 73, 2) ‘Come hither on that which is quicker than the twinkling of an eye,’ yea, the twinkling of an eye?*.
1 Cf. II, 2, 4, 4. .
? The commentator remarks that the worship and meditation on the uktha as pr4za, as here taught, is different from the pramavidy4, the knowledge of pr4za, taught in the KA4ndogya, the Brhad4ranyaka, &c., where pravza or life is represented as the object of meditation, without any reference to the uktha or other portions of the Mah&vrata ceremony. He enjoins that the meditation onp. 235 the uktha as praza should be continued till the desired result, the identification of the worshipper with pr4a, is realised, and that it should afterwards be repeated until death, because otherwise the impression might vanish, and the reward of becoming a god, and going to the gods, be lost. Nor is the worship to be confined to the time of the sacrifice, the Mah4vrata, only, but it has to be repeated mentally during life. There are neither certain postures required for it, nor certain times and places. At the time of death, however, he who has become perfect in this meditation on uktha, as the emblem of praza, will have his reward. Up to a certain point his fate will be the same as that of other people. The activity of the senses will be absorbed in the mind, the activity of the mind in breath, breath
- in the activity of life, life with breath in the five elements, fire, &c., and these five elements will be absorbed up to their seed in the Paramatman or Highest Self. This ends the old birth. But then the subtile body, having been absorbed in the Highest Self, rises again in the lotus of the heart, and passing out by the channel of the head, reaches a ray of the sun, whether by day or by night, and goes at the northern or southern course of the sun to the road of Arfis or light. That Aréis, light, and other powers carry him on, and led by these he reaches the Brahma-loka, where he creates to himself every kind of enjoyment, according to his wish. He may create for himself a material body and enjoy all sorts of pleasures, as if in a state of waking, or he may, without ‘such a body, enjoy all pleasures in mind only, as if in a dream. And as he creates these various bodies according to his wish, he creates also living souls in each, endowed with the internal organs of mind, and moves about in them, as he pleases, In fact this world is the same for the devotee (yogin) and for the Highest Self, except that creative power belongs truly to the latter only. At last the devotee gains the highest knowledge, that of the Highest Self in himself, and then, at the dissolution of the Brahma-loka, he obtains complete freedom with Brahman.
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FOURTH ADHYAYA.
At last the devotee gains the highest knowledge, that of the Highest Self in himself, and then, at the dissolution of the Brahma-loka, he obtains complete freedom with Brahman.
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FOURTH ADHYAYA.
First KHawpa.
With this adhy4ya begins the real Upanishad, best known under the name of the Aitareya-upanishad, and often separately edited, commented on, and translated. If treated separately, what we call the fourth adhy4ya of the second Aranyaka, becomes the first adhy4ya of the Upanishad, sometimes also, by counting all adhy4yas from the beginning of the Aitareya-4ramyaka, the ninth. The divisions adopted by Sayama, who explains the Upanishad as part of the Aranyaka, and by Sankara, who explains it independently, vary, though Sayana states that he follows in his commentary on the Upanishad the earlier commentary of Sankara. I have given the divisions adopted by Séyana, and have marked those of Sankara’s by figures in parentheses, placed at the end of each paragraph. The difference between this Upanishad and thé three preceding adhy4yas is easily perceived. Hitherto the answer to the question, Whence this world? had been, From Prfaa, priza meaning breath and life, which was looked upon for a time as a sufficient explanation of all that is. From a psychological point of view this praza is the conscious self (pragfftman); in a more mythological form it appears as Hiranyagarbha, ‘ the golden germ,’ sometimes even as Indra. It is one of the chief objects of the prasavidy4, or lifeknowledge, to show that the living principle in us is the same as the living principle in the sun, and that by a recognition of their identity and of the true nature of prisa, the devotee, or he who has rightly meditated on praza during his life, enters after death into the world of Hiranyagarbha.
This is well expressed in the Kaushftaki-upanishad III, 2, where Indra says to Pratardana: ‘I am Prana; meditate on me as the conscious self (pragf4tman), as life, as immortality. Life is praza, prana is life. Immortality is pr&za, prfza is immortality. By prana he obtains immortality in the other world, by knowledge (pragfia) true conception. Préza is consciousness (pragfia), consciousness is prana.’
This, however, though it may have satisfied the mind of the Brahmans for a time, was not a final solution. That final solution of the problem not simply of life, but of existence, is given in the Upanishad which teaches that Atman, the Self, and not Prama, Life, is the last and only cause of everything. In some places this
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That final solution of the problem not simply of life, but of existence, is given in the Upanishad which teaches that Atman, the Self, and not Prama, Life, is the last and only cause of everything. In some places this
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doctrine is laid down in all its simplicity. Our true self, it is said, has its true being in the Highest Self only. In other passages, however, and nearly in the whole of this Upanishad, this simple doctrine is mixed up with much that is mythological, fanciful, and absurd, arthavada, as the commentators call it, but as it might often be more truly called, anarthavada, and it is only towards the end that the identity of the self-conscious self with the Highest Self or Brahman is clearly enuntiated.
Adoration to the Highest Self. Hari, Om!
1. Verily, in the beginning ? all this was Self, one only; there was nothing else blinking * whatsoever.
2. He thought: ‘Shall I send forth worlds?’ (1) He sent forth these worlds,
3. Ambhas (water), Marti (light), Mara (mortal), and Ap (water).
4. That Ambhas (water) is above the heaven, and it is heaven, the support. The Martéis (the lights) are the sky. The Mara (mortal) is the earth, and the waters under the earth are the Ap world *. (2)
1 Before the creation. Comm.
* Blinking, mishat, i.e. living ; cf. Rv. X, 190, 2, visvasya mishato vast, the lord of all living. S&yaza seems to take mishat as a 3rd pers. sing.
* The names of the four worlds are peculiar. Ambhas means water, and is the name given to the highest world, the waters above the heaven, and heaven itself. Marf#is are rays, here used as a name of the sky, antariksha. Mara means dying, and the earth is called so, because all creatures living there must die. Ap is water, here explained as the waters under the earth. The usual division of the world is threefold, earth, sky, and heaven. Here it is fourfold, the fourth division being the water round the earth, or, as the commentator says, under the earth. Ambhas was probably intended for the highest heaven (dyaus), and was then explained both as what is above the heaven and as heaven itself, the support. If we translate, like Sankara and Colebrooke, ‘the water is the region above the heaven which heaven upholds,’ we should lose heaven altogether, yet heaven, as the third with sky and earth, is essential in the Indian view of the world.
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5. He thought: ‘There are these worlds; shall I send forth guardians of the worlds ?’
He then formed the Purusha (the person)?, taking him forth from the water *, (3)
6. He brooded on him 8, and when that person had thus been brooded on, a mouth burst forth‘ like an egg. From the mouth proceeded speech, from speech Agni (fire) *
Nostrils burst forth, From the nostrils proceeded scent (praza)*, from scent VAyu (air).
Eyes burst forth, From the eyes proceeded sight, from sight Aditya (sun).
From the mouth proceeded speech, from speech Agni (fire) *
Nostrils burst forth, From the nostrils proceeded scent (praza)*, from scent VAyu (air).
Eyes burst forth, From the eyes proceeded sight, from sight Aditya (sun).
Ears burst forth. From the ears proceeded hearing, from hearing the Dis (quarters of the world).
Skin burst forth. From the skin proceeded hairs (sense of touch), from the hairs shrubs and trees.
The heart burst forth. From the heart proceeded mind, from mind Kandramas (moon).
The navel burst forth. From the navel proceeded the Apana (the down-breathing)’, from Apna death.
1 Purusha ; an embodied being, Colebrooke; a being of human shape, Réer ; purushék4ram virf‘pindam, Sfyana.
* According to the commentator, from the five elements, beginning with water. That person is meant for the Virdg.
® Tap, as the commentator observes, does not mean here and in similar passages to perform austerities (tapas), such as the Kritéfra, the KAndrayana, &c., but to conceive and to will and to create by mere will. I have translated it by brooding, though this expresses a part only of the meaning expressed by tap.
* Literally, was opened.
® Three things are always distinguished here—the place of each sense, the instrument of the sense, and the presiding deity of the sense.
* Prana, i.e. ghrazendriya, must be distinguished from the prana, the up-breathing, one of the five prazas, and likewise from the prfsa as the principle of life.
” The Apana, down-breathing, is generally one of the five vital airs
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The generative organ burst forth. From the organ proceeded seed, from seed water. (4)
2. The deities then (tormented by hunger and thirst) spoke to him (the Self): ‘Allow us a place in which we may rest and eat food %’ (1)
He led a cow towards them (the deities). They said : ‘ This is not enough.’ He led a horse towards them. They said: ‘ This is not enough.’ (2)
He led man* towards them. Then they said: ‘Well done‘, indeed.’ Therefore man is well done.
3. He said to them: ‘Enter, each according to his place.’ (3)
4. Then Agni (fire), having become speech, entered the mouth. V4yu (air), having become scent, entered the nostrils. Aditya (sun), having become sight, entered the eyes. The Dis (regions), having become hearing, entered the ears. The shrubs and trees, having become hairs, entered the skin. Kandramas (the moon), having become mind, entered which are supposed to keep the body alive. In our place, however, ap4na is deglutition and digestion, as we shall see in II, 4, 3, 10.
1 They fell back into that universal being from whence they had sprung, the first created person, the Virag. Or they fell into the world, the last cause of which is ignorance.
In our place, however, ap4na is deglutition and digestion, as we shall see in II, 4, 3, 10.
1 They fell back into that universal being from whence they had sprung, the first created person, the Virag. Or they fell into the world, the last cause of which is ignorance.
2 To eat food is explained to mean to perceive the objects which correspond to the senses, presided over by the various deities.
* Here purusha is different from the first purusha, the universal person. It can only be intended for intelligent man.
4 Sukrita, well done, virtue; or, if taken for svakrita, self-made.
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the heart. Death, having become down-breathing, entered the navel. The waters, having become seed, entered the generative organ. (4)
5. Then Hunger and Thirst spoke to him (the Self ): ‘Allow us two (a place).’ He said to them : ‘I assign you to those very deities there, I make you co-partners with them.’ Therefore to whatever deity an oblation is offered, hunger and thirst are co-partners in it. (5)
Tuirp Kuawopa.
1. He thought: ‘ There are these worlds and the guardians of the worlds. Let me send forth food for them.’ (1)
He brooded over. the water’. From the water thus brooded on, matter* (marti) was born. And that matter which was born, that verily was food *. (2)
2. When this food (the object matter) had thus been sent forth, it wished to flee‘, crying and turning away. He (the subject) tried to grasp it by speech. He could not grasp it by speech. If he had grasped it by speech, man would be satisfied by naming food. (3)
He tried to grasp it by scent (breath). He could not grasp it by scent. If he had grasped it by scent, man would be satisfied by smelling food. (4)
He tried to grasp it by the eye. He could not grasp it by the eye. If he had grasped it by the eye, man would be satisfied by seeing food. (5)
1 The water, as mentioned before, or the five elements.
* Marti, for mfirtti, form, Colebrooke; a being of organised form, Réer ; vrihiyavadiripa mfishak4diripa 4a mfirtiA, i.e. vegetable food for men, animal food for cats, &c.
* Offered food, i.e. objects for the Devat&és and the senses in the body.
He tried to grasp it by the ear. He could not grasp it by the ear. If he had grasped it by the ear, man would be satisfied by hearing food. (6)
He tried to grasp it by the skin. He could not grasp it by the skin. If he had grasped it by the skin, man would be satisfied by touching food. (7)
He tried to grasp it by the mind. He could not grasp it by the mind. If he had grasped it by the mind, man would be satisfied by thinking food. (8)
He tried to grasp it by the generative organ. He could not grasp it by the organ. If he had grasped it by the organ, man would be satisfied by sending forth food. (9) .
He could not grasp it by the mind. If he had grasped it by the mind, man would be satisfied by thinking food. (8)
He tried to grasp it by the generative organ. He could not grasp it by the organ. If he had grasped it by the organ, man would be satisfied by sending forth food. (9) .
He tried to grasp it by the down-breathing (the breath which helps to swallow food through the mouth and to carry it off through the rectum, the payvindriya). He got it.
‘3. Thus it is Vayu (the getter ') who lays hold of food, and the V4yu is verily Annayu (he who gives life or who lives by food). (10)
4. He thought : ‘Howcan all this be without me ?’
5. And then he thought: ‘ By what way shall I get there ? ?’
6. And then he thought: ‘If speech names, if scent smells, if the eye sees, if the ear hears, if the skin feels, if the mind thinks, if the off-breathing digests, if the organ sends forth, then what am I?’ (11)
1 An attempt to derive v4yu from vi, to get.
* Or, by which of the two ways shall I get in, the one way being from the top of the foot (cf. Ait. Ar. II, 1, 4, 1), the other from the skull? Comm.
[3] R
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7. Then opening the suture of the skull, he got in by that door.
8. That door is called the Vidrit (tearing asunder), the NAndana (the place of bliss).
9. There are three dwelling-places for him, three dreams; this dwelling-place (the eye), this dwelling-place (the throat), this dwelling-place (the heart)?. (12)
10. When born (when the Highest Self had entered the body) he looked through all things, in order to see whether anything wished to proclaim here another (Self). He saw this person only (himself) as the widely spread Brahman. ‘I saw it,’ thus he said?; (13)
Therefore he was Idam-dra (seeing this).
11. Being Idamdra by name, they call him Indra mysteriously. For the Devas love mystery, yea, they love mystery. (14)
1 Passages like this must always have required an oral interpretation, but it is by no means certain that the explanation given in the commentaries represents really the old traditional interpretation. Sdyana explains the three dwelling-places as the right eye, in a state of waking ; as the throat, in a state of dreaming ; as the heart, in a state of profound sleep. Sankara explains them as the right eye; the inner mind, and the ether in the heart. Séyaza allows another interpretation of the three dwelling-places being the body of the father, the body of the mother, and one’s own body. The three dreams or sleeps he explains by waking, dreaming, and profound sleep, and he remarks that waking too is called a dream as compared with the true awakening, which is the knowledge of Brahman. ~ In the last sentence the speaker, when repeating three times ‘this dwelling-place,’ is supposed to point to his right eye, the throat, and the heart. This interpretation is supported by a passage in the Brahma-upanishad, Netre gagaritam vidy&t kan/he svapnam samAdiset, sushuptam hrdayasya tu.
~ In the last sentence the speaker, when repeating three times ‘this dwelling-place,’ is supposed to point to his right eye, the throat, and the heart. This interpretation is supported by a passage in the Brahma-upanishad, Netre gagaritam vidy&t kan/he svapnam samAdiset, sushuptam hrdayasya tu.
? In this passage, which is very obscure, Sankara fails us, either because, as Anandagfi4na says, he thought the text was too easy to require any explanation, or because the writers of the MSS. left out
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FIFTH ADHYAYA.
First Kuawpa.
1. Let the women who are with child move away’!
2. Verily, from the beginning he (the self) is in man as a germ, which is called seed.
3. This (seed), which is strength gathered from all the limbs of the body, he (the man) bears as self in his self (body). When he commits the seed to the woman, then he (the father) causes it to be born. That is his first birth. (1)
4. That seed becomes the self of the woman, as the passage. Anandagfiana explains: ‘He looked through all creatures, he identified himself with them, and thought he was a man, blind, happy, &c.; or, as it is elsewhere expressed, he developed forms and names. And how did this mistake arise? Because he did not see the other, the true Self;’ or literally, ‘Did he see the other Self?’ which is only a figure of speech to convey the meaning that he did not see it. The particle iti is then to be taken in a causal sense, (i.e. he did so, because what else could he have wished to proclaim?) But he allows another explanation, viz. ‘He considered all beings, whether they existed by themselves or not, and after having considered, he arrived at the conclusion, What shall I call different from the true Self?’ The real difficulties, however, are not removed by these explanations. First of all, we expect vavadisham before iti, and secondly, unless anyam refers to 4tmAnam, we expect anyad. My own translation is literal, but I am not certain that it conveys the true meaning. One might understand it as implying that the Self looked about through all things, in order to find out, ‘What does wish to proclaim here another Self?’ And when he saw there was nothing which did not come from himself, then he recognised that the Purusha, the person he had sent forth, or, as we should say, the person he had created, was the developed Brahman, was the Atman, was himself. SAyana explains vavadishat by vadishy4mi, but before iti the third person cannot well refer to the subject of vyaikshat.
1 Some MSS. begin this adhy&ya with the sentence apakr4mantu garbhizyak, may the women who are with child walk away | It is counted as a paragraph.
R2
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if one of her own limbs. Therefore it does not injure her. ,
5. She nourishes: his (her husband's) self (the son) within her. (2) She who nourishes, is to be nourished.
6. The woman bears the germ. He (the father) elevates the child even before the birth, and immediately after’.
if one of her own limbs. Therefore it does not injure her. ,
5. She nourishes: his (her husband's) self (the son) within her. (2) She who nourishes, is to be nourished.
6. The woman bears the germ. He (the father) elevates the child even before the birth, and immediately after’.
7. When he thus elevates the child both before and after his birth, he really elevates his own self,
8. For the continuation of these worlds (men). For thus are these worlds continued.
9. This is his second birth. (3)
10. He (the son), being his self, is then placed in his stead for (the performance of) all good works.
11. But his other self (the father), having done all he has to do, and having reached the full measure of his life, departs.
12. And departing from hence he is born again. That is his third birth.
13. And this has been declared by a Réshi (Rv. IV, 27, 1): (4)
14. ‘While dwelling in the womb, I discovered all the births of these Devas. A hundred iron strongholds kept me, but I escaped quickly down like a falcon.’ ;
15. Vdmadeva, lying in the womb, has thus declared this. (5)
And having this knowledge he stepped forth, after this dissolution of the body, and having obtained all his desires in that heavenly world, became immortal, yea, he became immortal. (6)
1 By nourishing the mother, and by performing certain ceremonies both before and after the birth of a child.
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SIXTH ADHYAYA.
First Kuawpa.
1, Let the women go back to their place.
2. Who is he whom! we meditate on as the Self? Which ? is the Self?
3. That by which we see (form), that by which we hear (sound), that by which we perceive smells, that by which we utter speech, that by which we distinguish sweet and not sweet, (1) and what comes from the heart and the mind, namely, perception, command, understanding, knowledge, wisdom, seeing,
4. No, all these are various names only of knowledge (the true Self). (2)
5. And that Self, consisting of (knowledge), is Brahman (m.)%, it is Indra, it is Pragapati‘. All these Devas, these five great elements, earth, air, ether, water, fire, these and those which are, as it were, small and mixed, and seeds of this kind and that kind, born from eggs, born from the womb, born from heat, born from germs‘, horses, cows, men, elephants, and whatsoever breathes, whether walking or flying, and what is immoveable—all that is led (produced) by knowledge (the Self).
6. It rests on knowledge (the Self). The world
1 T read ko yam instead of ko’yam.
3 Or, Which of the two, the real or the phenomenal, the nirupédhika or sopadhika ?
* Hirazyagarbha. Comm. ‘ Virag. Comm.
5 Serpents, &c., says the commentary.
* Cf. Kh. Up. VI, 3,1, where the svedaga, born from heat or. perspiration, are not mentioned.
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3 Or, Which of the two, the real or the phenomenal, the nirupédhika or sopadhika ?
* Hirazyagarbha. Comm. ‘ Virag. Comm.
5 Serpents, &c., says the commentary.
* Cf. Kh. Up. VI, 3,1, where the svedaga, born from heat or. perspiration, are not mentioned.
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is led (produced) by knowledge (the Self). Knowledge is its cause’.
7. Knowledge is Brahman. (3)
8. He (VAmadeva), having by this conscious self stepped forth from this world, and having obtained all desires in that heavenly world, became immortal, yea, he became immortal. Thus it is, Om. (4)
SEVENTH ADHYAYA:
First Kuawpa.
1. My speech rests in the mind, my mind rests in speech *. Appear to me (thou, the Highest Self)! You (speech and mind) are the two pins‘ (that hold the wheels) of the Veda. May what I have learnt not forsake me. I join day and night with what I have learnt *. I shall speak of the real, I shall speak the true. May this protect me, may this protect the teacher! May it protect me, may it protect the teacher, yea, the teacher!
* We have no words to distinguish between pragi4, state of knowing, and pragfiana, act of knowing. Both are names of the Highest Brahman, which is the beginning and end (pratish/A&) of everything that exists or seems to exist.
* This seventh adhy4ya contains a propitiatory prayer (santikaro mantrak). It is frequently left out in the MSS. which contain the Aitareya-upanishad with Sankara’s commentary, and Dr. Réer has omitted it in his edition. Sayaza explains it in his commentary on the Aitareya-4ranyaka ; and in one MS. of Sankara’s commentary on the Aitareya-upanishad, which is in my possession, the seventh adhyfya is added with the commentary of M4dhavamftya, the Agnap4laka of Vtrabukka-mah4raga.
* The two depend on each other.
‘ Ant, explained by the commentator as 4nayanasamartha.
® Cf. Kh. Up. IV, 2, 5.
* I repeat it day and night so that I may not forget it.
2. The former half is the earth, the latter half the heaven, their union the air®, thus says MAzdukeya; their union is the ether, thus did Makshavya teach it.
3. That air is not considered‘ independent °, therefore I do not agree with his (Mazdtka’s) son.
4. Verily, the two are the same, therefore air is
1 This last portion of the Upanishad is found in the MS. discovered by Dr. Buhler in Kashmir, and described by him in the Journal of the Bombay Branch of the Royal Asiatic Society, 1877, p- 36. I have collated it, so far as it was possible to read it, many lines being either broken off altogether, or almost entirely obliterated. .
* Samhita is the sacred text in which all letters are closely joined. The joining together of two letters is called their samhité ; the first letter of a joined group the pfirvarfipa (n.), the second the uttararfiipa. For instance, in agnim f/e the m is pfirvarfpa, the f uttararfipa, and mf their samhita or union.
The joining together of two letters is called their samhité ; the first letter of a joined group the pfirvarfipa (n.), the second the uttararfiipa. For instance, in agnim f/e the m is pfirvarfpa, the f uttararfipa, and mf their samhita or union.
* As in worshipping the S4lagrama stone, we really worship Vishnu, so we ought to perceive the earth, the heaven, and the air when we pronounce the first and the second letters of a group, and that group itself.
4 Mene has here been taken as 3rd pers. sing. perf. passive. The commentator, however, explains it as an active verb, nisitavan.
5 Because it is included in the ether, not the ether in the air. Comm.
p. 248
considered independent, thus says Agastya. For it is the same, whether they say air or ether}.
5. So far with reference to deities (mythologically) ; now with reference to the body (physiologically) :
6. The former half is speech, the latter half is mind, their union breath (praza), thus says Sdravtra* Mandukeya.
7. But his eldest son said: The former half is mind, the latter half speech. For we first conceive with the mind indeed®, and then we utter with speech. Therefore the former half is indeed mind, the latter half speech, but their union is really breath.
8. Verily, it is the same with both, the father (Mazdukeya) and the son‘.
9. This (meditation as here described), joined ° with mind, speech, and breath, is (like) a chariot drawn by two horses and one horse between them (prash¢ivahana).
10. And he who thus knows this union, becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
11. Now all this comes from the Maadukeyas.
SEconp KHAwDA.
1. Next comes the meditation as taught by SAkalya.
1 Both views are tenable, for it is not the actual air and ether which are meditated on, but their names, as declared and explained in this peculiar act of worship. We should read 4k4saséeti, a reading confirmed both by the commentary and by the Kashmir MS.
* The man among heroes. Comm.
. ® The Kashmir MS. reads manasaivagre.
* Both views are admissible. Comm,
5 Pranasamhitak, Kashmir MS,
m1 ARANYAKA, I ADHYAYA, 2 KHANDA,9. 249
2. The first half is the earth, the second half heaven, their uniting the rain, the uniter Parganya’.
3. And so it is when he (Parganya) rains thus strongly, without ceasing, day and night 2,
4. Then they say also (in ordinary language), ‘Heaven and earth have come together.’
5. So much with regard to the deities; now with regard to the body:—
6. Every man is indeed like an egg*. There are two halves‘ (of him), thus they say: ‘ This half is the earth, that half heaven.’ And there between them is the ether (the space of the mouth), like the ether between heaven and earth. In this ether there (in the mouth) the breath is fixed, as in that other ether the air is fixed. And as there are those three luminaries (in heaven), there are these three luminaries in man.
In this ether there (in the mouth) the breath is fixed, as in that other ether the air is fixed. And as there are those three luminaries (in heaven), there are these three luminaries in man.
7. As there is that sun in heaven, there is this eye in the head. As there is that lightning in the sky, there is this heart in the body; as there is that fire on earth, there is this seed in the member.
8. Having thus represented the self (body) as the whole world, Sakalya said: This half is the earth, that half heaven.
9. He who thus knows this union, becomes united with offspring, cattle, fame, glory of coun-
1 If i is followed by a, the i is changed to y, and both are united as ya. Here a is the cause which changesi into y. Thus Parganya, the god of rain, is the cause which unites earth and heaven into rain. Comm.
* When it rains incessantly, heaven and earth seem to be one in rain.
* Andam, andasadrisam. Comm.
* The one half from the feet to the lower jaw, the other half from the upper jaw to the skull. Comm.
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tenance, and the world of Svarga. He lives his full age.
Turrp Kuawpa!.
1. Next come the reciters of the Nirbhuga 2.
2. Nirbhuga abides on earth, Pratrzaaa in heaven, the Ubhayamantarema in the sky.
3. Now, if any one should chide him who recites the Nirbhuga, let him answer : ‘ Thou art fallen from the two lower places*®.’ If any one should chide him who recites the Pratvzzmza, let him answer: ‘Thou art fallen from the two higher places*.’ But he who recites the Ubhayamantarema, there is no chiding him.
4. For when he turns out the Sandhi (the union of words), that is the form of Nirbhuga*®; and when he pronounces two syllables pure (without modification), that is the form of Pratrzzna*, This comes
' Cf. Rig-veda-pratisakhya, ed. Max Miller, p. iii, and Nachtrage, p. ii.
3 Nirbhuga(n) is the recitation of the Veda without intervals, therefore the same as Samhit&. Pratrinna is the recitation of each word by itself (pada-pasha) ; Ubhayamantarena, the between the two, is the intertwining of Samhita and Pada-p&sha, the so-called Krama-paéha. By reciting the Samhita inattentively, one may use forms which belong to the Pada-text; and by reciting the Pada inattentively, one may use forms which belong to the Sambhit4-text. But in reciting the Krama both the Samhita and Pada forms are used together, and therefore mistakes are less likely to happen.
5 From earth and sky. Cf. KA. Up. II, 22, 3.
‘ From the sky and from heaven.
5 Nirbhuga may mean without arms, as if the arms of the words were taken away, or with two arms stretched out, the two words forming, as it were, two arms to one body.
* Pratrinna means cut asunder, every word being separated from the others.
a0 mI ARANYAKA, I ADHYAYA, 3 KHANDA,10. 251 first’. By the Ubhayamantara (what is between the two) both are fulfilled (both the sandhi and the pada).
* Pratrinna means cut asunder, every word being separated from the others.
a0 mI ARANYAKA, I ADHYAYA, 3 KHANDA,10. 251 first’. By the Ubhayamantara (what is between the two) both are fulfilled (both the sandhi and the pada).
5. Let him who wishes for proper food say the Nirbhuga ; let him who wishes for Svarga, say the Pratvzama; let him who wishes for both say the Ubhayamantarena.
6. Now if another man (an enemy) should chide him who says the Nirbhuga, let him say to him: ‘ Thou hast offended the earth, the deity; the earth, the deity, will strike thee.’
If another man should chide him who says the Pratvzuma, let him say to him: ‘Thou hast offended heaven, the deity; heaven, the deity, will strike thee.’
If another man should chide him who says the Ubhayamantareza, let him say to him: ‘ Thou hast offended the sky, the deity; the sky, the deity, will strike thee.’
7. And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass.
8. But to a Brahmamza let him not say anything except what is auspicious.
9. Only he may curse a Brahmama in excessive wealth *.
10. Nay, not even in excessive wealth should he curse a Bradhmama, but he should say, ‘I bow before Brahmamzas,—thus says Sdravira Mazakeya.
1 The words were first each separate, before they were united according to the laws of Sandhi.
* He may curse him, if he is exceeding rich; or he may wish him the curse of excessive wealth; or he may curse him, if something great depends on it.
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FourtH KHawpa.
1. Next follow the imprecations?.
2. Let him know that breath? is the beam (on which the whole house of the body rests).
3. If any one (a Braéhmaza or another man) should chide him, who by meditation has become that breath as beam 8, then, if he thinks himself strong, he says: ‘I grasped the breath, the beam, well ; thou dost not prevail against me who have grasped the breath as the beam.’ Let him say to him: ‘Breath, the beam, will forsake thee.’
4. But if he thinks himself not strong, let him say to him: ‘Thou couldst not grasp him who wishes to grasp the breath as the beam. Breath, the beam, will forsake thee.’
5. And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass. But to a Brahmaza let him not say anything except what is auspicious. Only he may curse a Brahmava in excessive wealth. Nay, not even in excessive wealth should he curse a Brahmaza, but he should say, ‘I bow before Brahmavas, —thus says Sfiravira Mazadkeya.
* The commentator explains anuvy4h4ra, not as imprecations, but as referring to those who teach or use the imprecations, such imprecations being necessary to guard against the loss of the benefits accruing from the meditation and worship here described ; such teachers say what follows.
? Breath, the union of mind and speech, as explained before. This is the opinion of Sthavira Sakalya, cf. III, 2, 1, 1.
? Breath, the union of mind and speech, as explained before. This is the opinion of Sthavira Sakalya, cf. III, 2, 1, 1.
® If he should tell him that he did not meditate on breath properly.
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Firta Kuawnpa.
1. Now those who repeat the Nirbhuga say:
2. ‘The former half? is the first syllable, the latter half the second syllable, and the space between the first and second halves is the Samhita (union).’
3. He who thus knows this Samhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
4. Now Hrasva M4zdikeya says: ‘We reciters of Nirbhuga say, “ Yes, the former half is the first syllable, and the latter half the second syllable, but the Samhit4 is the space between the first and second halves in so far as by it one turns out the union (sandhi), and knows what is the accent and what is not?, and distinguishes what is the mora and what is not.”’
5. He who thus knows this Samhit4 (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
6. Now his middle son, the child of his mother Prattbodht *, says: ‘One pronounces these two syllables letter by letter, without entirely separating
1 As spoken of before, III, 1, 1, 1.
* In agnim fle, fle by itself has no accent, but as joined by sandhi with agnim, its first syllable becomes svarita, its second pragita. In tava it, the vowel i is a short mora or mtr; but if joined with va, it vanishes, and becomes long e, tavet. -Comm.
* Pr&tibodhfputra, the son of Pratfbodhf, she being probably one out of several wives of Hrasva. Another instance of this metronymic nomenclature occurred in Krishna Devaktputra, K4. Up. III, 7,6. The Kashmir MS. reads Praftbodhf, but Pratibodha is a recognised name in Gana Vidadi, and the right reading is probably Pratibodhi. The same MS. leaves out putra ha,p. 254 them, and without entirely uniting them?. Then that mora between the first and second halves, which indicates the union, that is the Saman (evenness, sliding). I therefore hold Saman only to be the Samhit4 (union).
7. This has also been declared by a Rishi (Rv. II, 23, 16) :—
8. ‘O Brzhaspati, they know nothing higher than S4man.’
9. He who thus knows this Samhit4 (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
SixtH Kuawpa.
1. Térukshya? said: ‘The Samhita (union) is formed by means of the Bvzhat and Rathantara* Samans.’
2. Verily, the Rathantara Sd4man is speech, the Bhat Saman is breath. By both, by speech and breath, the Samhita is formed‘.
3. For this Upanishad (for acquiring from his teacher the knowledge of this Samhita of speech and breath) T4rukshya guards (his teacher’s) cows _ a whole year.
4. For it alone T4rukshya guards the cows a whole year.
By both, by speech and breath, the Samhita is formed‘.
3. For this Upanishad (for acquiring from his teacher the knowledge of this Samhita of speech and breath) T4rukshya guards (his teacher’s) cows _ a whole year.
4. For it alone T4rukshya guards the cows a whole year.
1 So that the é in tavet should neither be one letter e, nor two letters a+i, but something between the two, enabling us to hear a+i in the pronunciation of &
’ § The Kashmir MS. reads Tarkshya, a name used before as the title of a hymn (Ait. Ar. I, 5, 2,8). Here Tarukshya seems preferable, see Paz, IV, 1, 105.
® See Ait. Ar.’I, 4, 2, 1-4.
* These two, the Brzhat and Rathantara, are required for the Prishshastotra in the Agnish/oma, and they are to remind the worshipper that speech and breath are required for all actions.
p. 255
5. This has also been declared by a Rishi (Rv. X, 181, 1; and Rv. X, 181, 2) :—
6. ‘ Vasish¢ha carried hither the Rathantara; ‘Bharadvaga brought hither the Brzhat of Agni.’
7. He who thus knows this Samhit4 (union), be- ‘comes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
8. Kauztharavya said: ‘Speech is united with breath, breath with the blowing air, the blowing air with the Visvedevas, the Visvedevas with the heavenly world, the heavenly world with Brahman. That Samhita is called the gradual Samhita.’
9. He who knows this gradual Samhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga, in exactly the same manner as this Samhité, i.e. gradually.
10. If that worshipper, whether for his own sake or for that of another, recites (the Samhita), let him know when he is going to recite, that this Samhita went up to heaven, and that it will be even so with those who by knowing it become Devas. May it always be so!
11. He who thus knows this Samhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
12. Pafikdlakanda said: ‘The Samhita (union, composition) is speech.’
13. Verily, by speech the Vedas, by speech the metres are composed. Friends unite through speech, all beings unite through speech ; therefore speech is everything here}.
1 Everything can be obtained by speech in this life and in the next, Comm.
p. 256
14. With regard to this (view of speech being more than breath), it should be borne in mind that when we thus repeat (the Veda) or speak, breath is (absorbed) in speech; speech swallows breath. And when we are silent or sleep, speech is (absorbed) in breath; breath swallows speech. The two swallow each other. Verily, speech is the mother, breath the son.
15. This has been declared also by a Ashi (Rv. X, 114, 4):—
And when we are silent or sleep, speech is (absorbed) in breath; breath swallows speech. The two swallow each other. Verily, speech is the mother, breath the son.
15. This has been declared also by a Ashi (Rv. X, 114, 4):—
16. ‘ There is one bird; (as wind) he has entered the sky; (as breath or living soul) he saw this whole world. With my ripe mind I saw him close to me (in the heart); the mother (licks or) absorbs him (breath), and he absorbs the mother (speech).’
17. He who thus knows this Samhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
18. Next follows the Pragdpati-Samhita.
19. The former half is the wife, the latter half the man ; the result of their union the son; the act of their union the begetting ; that Sashita is Aditi (indestructible).
20. For Aditi (indestructible) is all this whatever there is, father, mother, son, and begetting.
21. This has also been declared by a A’shi (Rv. I, 189, 10) :-—
22. ‘Aditi is mother, is father, is son.’
23. He who thus knows this Samhit4 (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
p. 257
SECOND ADHYAYA}
First Kuanpa.
1. Sthavira Sakalya said that breath is the beam?, and as the other beams rest on the house-beam, thus the eye, the ear, the mind, the speech, the senses, the body, the whole self rests on this® breath.
2. Of that self the breathing is like the sibilants, the bones like the mutes, the marrow like the vowels, and the fourth part, flesh, blood, and the rest, like the semivowels‘*,—so said Hrasva Manakeya.
3. To us it was said to be a triad only *.
4. Of that triad, viz. bones, marrow, and joints, there are 360 (parts) on this side (the right), and 360 on that side (the left). They make 720 together, and 720° are the days and nights of the year. Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the days.
5. He who thus knows this self, which consists of sight, hearing, metre, mind, and speech, as like unto the days, obtains union, likeness, or nearness with the days, has sons and cattle, and lives his full age.
1 In the first adhy4ya meditations suggested by samhita, pada, and krama have been discussed. Now follow meditations suggested by certain classes of letters.
* Ait. Ar. III, 1, 4.
> The Kashmir MS. reads etasmin pra#e. The self here is meant for the body, and yet it seems to be different from sartra.
‘ The Kashmir MS. writes antastha without visarga, while it is otherwise most careful in writing all sibilants.
5 Sakalya, as we saw, told his disciples that there were three classes only, not four. Comm. The Kashmir MS. reads trayam tv eva na ityetat proktam.
* The Kashmir MS. reads sapta vimsatis 4a satAni,
[3] s
p. 258
SEconp Kuawpa.
1. Next comes Kaustharavya :
5 Sakalya, as we saw, told his disciples that there were three classes only, not four. Comm. The Kashmir MS. reads trayam tv eva na ityetat proktam.
* The Kashmir MS. reads sapta vimsatis 4a satAni,
[3] s
p. 258
SEconp Kuawpa.
1. Next comes Kaustharavya :
2. There are 360 syllables (vowels), 360 sibilants (consonants), 360 groups.
3. What we called syllables are the days, what we called sibilants are the nights, what we called groups are the junctions of days and nights. So far with regard to the gods (the days).
4. Now with regard to the body. The syllables which we explained mythologically, are physiologically the bones; the sibilants which we explained mythologically, are physiologically the marrow.
5. Marrow is the real breath (life), for marrow is seed, and without breath (life) seed is not sown. Or when it is sown without breath (life), it will decay, it will not grow.
6. The groups which we explained mythologically, are physiologically the joints.
7. Of that triad; viz. bones, marrow, and joints, there are 540 (parts) on this side (the right), and 540 on that side (the left). They make 1080 together, and 1080 are the rays of the sun. They make the Brzhatt verses and the day (of the Mahavrata)}.
8. Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the syllables.
9. He who knows this self which consists of sight, hearing, metre, mind, and speech, as like unto syllables, obtains union, likeness, or nearness with the syllables, has sons and cattle, and lives his full age.
1 There are in the Mahfvrata eighty tristichs of Brzhatfs, and as each Brthatf is decreed to consist of thirty-six syllables, ten would give 360 syllables, and three times ten, ro80. Comm.
m1 ARANYAKA, 2 ADHYAYA, 3 KHANDA, IO. 259
Tuirp Kuawpa.
1. Badhva? says, there are four persons (to be meditated on and worshipped).
2. The person of the body, the person of the metres, the person of the Veda, and the Great person.
3. What we call the person of the body is this corporeal self. Its essence is the incorporeal conscious self.
4. What we call the person of the metres is this collection of letters (the Veda). Its essence is the vowel a.
5. What we call the person of the Veda is (the mind) by which we know the Vedas, the Azg-veda, Yagur-veda, and S4ma-veda. Its essence is Brahman ? (m.)
6. Therefore let one chose a Brahman-priest who is full of Brahman (the Veda), and is able to see any flaw in the sacrifice.
7. What we call the Great person is the year, which causes some beings to fall together, and causes others to grow up. Its essence is yonder sun.
8. One should know that the incorporeal conscious self and yonder sun are both one and the same. Therefore the sun appears to every man singly (and differently).
9. This has also been declared by a Azshi (Rv. I, 115, 1) :—
10. ‘ The bright face of the gods arose, the eye of Mitra, Varuma, and Agni; it filled heaven and earth
Therefore the sun appears to every man singly (and differently).
9. This has also been declared by a Azshi (Rv. I, 115, 1) :—
10. ‘ The bright face of the gods arose, the eye of Mitra, Varuma, and Agni; it filled heaven and earth
1 Instead of Badhya, the commentary and the Kashmir MS. read Badhva.
3 Hiranyagarbha, with whom he who knows the Veda becomes identified. Comm. S 2
p. 260
and the sky,—the sun is the self of all that rests and moves.’
11. ‘This I think to be the regular Samhita as conceived by me,’ thus said Badhva.
12. For the Bahvvzéas consider him (the self) in the great hymn (mahad uktha), the Adhvaryus in the sacrificial fire, the AZandogas in the Mah4vrata ceremony. Him they see in this earth, in heaven, in the air, in the ether, in the water, in herbs, in trees, in the moon, in the stars, in all beings. Him alone they call Brahman.
13. That self which consists of sight, hearing, metre, mind, and speech is like unto the year.
14. He who recites to another that self which consists of sight, hearing, metre, mind, and speech, and is like unto the year,
Fourtu KHAaAwpa.
1. To him the Vedas yield no more milk, he has no luck in what he has learnt (from his Guru); he does not know the path of virtue.
2. This has also been declared by a Aishi (Rv. X, 71, 6) :—
3. ‘He who has forsaken the friend (the Veda), that knows his friends, in his speech there is no luck. Though he hears, he hears in vain, for he does not know the path of virtue.’
4. Here it is clearly said that he has no luck in what he has learnt, and that he does not know the path of virtue.
5. Therefore let no ‘one who knows this, lay the sacrificial fire (belonging to the Mahdavrata) for another, let him not sing the Samans of the Mah4vratap. 261 for another, let him not recite the Sastras of that day for. another.
6. However, let him willingly do this for a father or for an Aéarya; for that is done really for himself.
7. We have said that the incorporeal conscious self and the sun are one?. When these two become separated , the sun is seen as if it were the moon?; no rays spring from it; the sky is red like madder ; the patient cannot retain the wind, his head smells bad like a raven’s nest :—let him know then that his self (in the body) is gone, and that he will not live very long‘.
8. Then whatever he thinks he has to do, let him do it, and let him recite the following hymns : Yad anti yaé da dirake (Rv. IX, 67, 21-27); Ad it pratnasya retasad (Rv. VIII, 6, 30); Yatra brahma pavamana (Rv. IX, 113, 6-11); Ud vayam tamasas pari (Rv. I, 50, 10).
g. Next, when the sun is seen pierced, and seems like the nave of a cart-wheel, when he sees his own shadow pierced, let him know then that it is so (as stated before, i.e. that he is going to die soon).
IX, 113, 6-11); Ud vayam tamasas pari (Rv. I, 50, 10).
g. Next, when the sun is seen pierced, and seems like the nave of a cart-wheel, when he sees his own shadow pierced, let him know then that it is so (as stated before, i.e. that he is going to die soon).
10. Next, when he sees himself in a mirror or in the water with a crooked head, or without a head®, or when his pupils are seen inverted® or not straight, let him know then that it is so.
1 Ait, Ar. III, 2, 3, 8.
* This separation of the self of the sun and the conscious self within us is taken as a sign of approaching death, and therefore a number of premonitory symptoms are considered in this place.
3 PAtos pnvoedys, Xen. Hist. gr. 4, 3, 10.
‘ The Kashmir MS. reads givayishyati.
5 The Kashmir MS. reads gihmasirasam vasariram 4tmfinam.
* A white pupil in a black eye-ball. Comm.
p. 262
11. Next, let him cover his eyes and watch, then threads are seen as if falling together’. But if he does not see them, let him know then that it is so.
12. Next,.let him cover his ears and listen, and there will be a sound as if of a burning fire or of a carriage*. But if he does not hear it, let him know then that it is so.
13. Next, -when fire looks blue like the neck of a peacock *, or when he sees lightning in a cloudless sky, or no lightning in a clouded sky, or when he sees as it were bright rays in a dark cloud, let him know then that it is so.
14. Next, when he sees the ground as if it were burning, let him know that it is so.
15. These are the visible signs (from 7-14).
16. Next come the dreams ¢.
17. If he sees a black man with black teeth, and that man kills him; or a boar kills him; a monkey jumps on him; the wind carries him along quickly ; having swallowed gold he spits it out*®; he eats honey; he chews stalks; he carries a red lotus; he drives with asses and boars; wearing a wreath of red flowers (naladas) he drives a black cow with a black calf, facing the south ’,
18. If a man sees any one of these (dreams), let
1 The Kashmir MS. reads basirakA#i sampatanttva.
_* See KA. Up. III, 13, 8. The Kashmir MS, and the commentary give the words rathasyevopabdis, which are left out in the printed text.
* The Kashmir MS. reads mayfiragriva ameghe.
‘ The Kashmir MS. reads svapnaf.
5 The Kashmir MS. reads 4skandati.
* The Kashmir MS. reads avagirati.
* The commentator separates the last dream, so as to bring their number to ten.
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him fast, and cook a pot of milk, sacrifice it, accompanying each oblation with a verse of the Ratri hymn (Rv. X, 127), and then, after having fed the Brahmazas, with other food (prepared at his house) eat himself the (rest of the) oblation.
19. Let him know that the person within all beings, not heard here}, not reached, not thought, not subdued, not seen, not understood, not classed, but hearing, thinking, seeing, classing, sounding, understanding, knowing, is his Self.